|
Series:
Historical Events
Theology
Author:
Jahanian, Dr.
Daryoush
Subtopics:
Marriage in the Avestan Era
Reference:
Related Articles:
Related Links:
|
In recent
years, some authors, basing their conclusions on the genders of the Amesha
Spentas, the divine attributes of God in the Zarathushtrian religion, have
concluded that for Zarathushtra, men and women are equal, though at
least one individual writer has expressed an opposite view. It is important
to remember that Avestan words, like some contemporary languages, have
masculine, feminine and neuter genders.
These authors
suggest that the first three, Vohumanah (good thinking), Asha (truth ), and
Khshathra (spiritual power) are masculine and the last three, Aramaity
(serenity), Haurvatat (wholeness), and Ameretat (immortality) are of
feminine gender. Therefore even in the deity system, the equality of man and
woman is intended. Another author contends that Vohumanah, who governs the
mind, is superior to Armaity and consequently this is the proof of the
superiority of the male gender over the female.
The aforementioned theories are not based on
concrete facts, because the first three attributes are not linguistically
masculine, but neuter. Meanwhile the list of the attributes is not based on
a hierarchy. For example, no one can say whether Asha (truth) is superior
to Ameretat (immortality) or vice versa. Some writers contend that since in
Zarathushtra’s chosen name of God, Ahura Mazda, Ahura is linguistically
masculine and Mazda feminine, the prophet even in choosing the name of God
has carefully observed the equality of the sexes. According to the rule of
the Avestan language, when two words with opposite genders are grouped
together, a masculine pronoun should be followed. However, Zarathushtra many
times addresses Ahura Mazda with a neuter pronoun. The Prophet's intention
is to avoid personifying God. If one concludes that the equality of the
sexes is intended here, it will be a personal view, and not necessarily
universally accepted.
For better
insight into women's rights during the Avestan era, one should begin with
the hymns of Zarathushtra, the Gathas, and avoid searching for personal
views. Zarathushtra in the Gathas addresses men and women equally and even
in some verses, calls to women first. His teachings are for all humans all
over the world; they transcend gender, nationality, and race. We quote
Yasna 46/10: "Wise Lord, whoever in this world, man or woman performs the
best in life, good deeds according to righteousness and service to humanity
based on good mind, I shall accompany them in glorifying you and shall with
all of them cross the bridge of judgment. " In this verse Zarathushtra
declares that man and woman, wherever they are, through the deeds of good
mind and service to people, will equally receive spiritual rewards. In the
next verse 46/11, the prophet proclaims that the political leaders (Kavis)
and the religious leaders (Karapans) have joined their forces and exploit
people by coercion, but they shall receive retribution when approaching the
sorting bridge.
Considering
the above two verses one can conclude that for the prophet, the criteria
necessary to receive salvation are the deeds of good mind - therefore,
power, gender, position, and rank have no part in the judgment. Power and
wealth per se do not guarantee the rewards unless they are generated through
honesty and righteousness, and are exercised in the service of humanity. The
same concept is illustrated in Yasna 51/22: "The men and women who act
according to righteousness, the Wise Lord recognizes them best for their
good deeds and worship. Those who have been in the past and who are such at
present, I shall with reverence recall them by name." Some scholars consider
this verse as the predecessor of Yenghe Hatam, one of the sacred
Zarathushtrian prayers cited in Yasna 27.
"'The men and
women whose deeds are in accordance with righteousness, the Wise Lord
recognizes best for their reverence, and in our part we venerate them. " In
other words, men and women through righteousness can devote their best
reverence to Ahura Mazda and equally be glorified:
Human rights
and the equality of man and woman are vividly described in other Avestan
texts outside of the Gathas as well. The Haptanghaiti, composed in the
Gathic language soon after the prophet’s time, confirms the true status of
women in the early Avestan era. In Yasna 39/2: The souls of the men and
women wherever they are born who strive for the glory of righteousness are
praised. In the next stanza, first virtuous women and then men who live in
accordance with good mind and serenity are praised. In many sections of the
earlier Avestan writings virtuous men and women are named and glorified
together. In the Farvardin Yasht more than three hundred men and women are
mentioned and their Fravahars all over the world are commended. Just as
human beings, whether men or women are glorified for their virtues and
chastity, their retribution for deviation from the path of truth is also
equal and they are reprimanded for sins and deceit (Yasna 61/2,3).
In Yasna 13/I
the Wise Lord is named the spiritual leader of the master of the house,
village, city, and country and the spiritual leader of women. In Yasna
41/2, part of the Haptanghaiti, complete equality of man and woman's rights
and their status in both material and spiritual worlds is expected. Here,
the issue of a good leader, regardless of gender, is addressed: "May a good
ruler, man or woman, reign in both the material and spiritual existences.”
Thus, not only are women equal before God, but in regard to leadership they
too enjoy the same quality and standing as men. Likewise, they have an equal
responsibility in the dissemination of knowledge and science: "Whatever a
man or a woman knows that is good and right, not only should they practice,
but inform others to perform accordingly". The same equality exists in
regard to the propagation of religion. In Yasna 68/12, an expression of
good wish and support is made for all the women and men, girls and boys who
strive for good deeds and propagating the path of truth.
Marriage in the Avestan Era
As noted, in the Avestan era men and women were socially
equal and they were praised because of their virtues and decency, while in
other countries as Sumeria, Babylonia, China, India, Egypt and the two
advanced countries of Rome and Greece women were deprived of their basic
rights. In ancient Greece, regarded as the cradle of European civilization,
a girl in her father's home, and thereafter in her husband's residence, had
no right or authority. At the time of marriage the father did not ask her
view about her choice of a husband and she was obliged to follow the will of
her father and then of her husband.
With the
advent of Zarathushtra and his religious innovations, there was outstanding
progress in the social status of women. The text of the Gathas illustrates
that girls not only enjoyed a respectful position but they had the full
freedom to choose their spouse. This social liberty is in compliance with
the principles of freedom of choice and human dignity that is emphasized in
the entire text of the Gathas. In Yasna 53/3 Zarathushtra, as a father,
expresses a wish for his youngest daughter, Pourochista: "May God grant you
him who is steadfast in good mind and united with righteousness and with the
Wise One. Therefore consult with your wisdom and decide in full
tranquility." As noted, the desired husband is one who adheres to good
thinking and righteousness and there is no mention of power or wealth. It is
interesting that in the first verse of this Yasna, Zarathushtra declares
that all his wishes have been fulfilled and God has granted him a happy and
holy life through all Eternity. Finally Pourochista informs her father of
the decision and she hopes that the glories of the life of good mind come to
her as a righteous woman dwelling among the righteous people. It is not
surprising that Zarathushtra considers the holy and virtuous life of good
mind a reward for himself and his family and avoids any materialistic
desire. This is in compliance with the spirit of the Gathas, and in
different verses he entreats God to grant good thinking and spiritual power
to Gushtasp and other disciples so that they can spread his message (Yasna
28/7).
In Yasna 53/5, 6, and 7, in a public wedding
ceremony Zarathushtra addresses the newlywed couples. These noble words,
although they are nearly four thousand years old, remain new and glorious
and are practical at any time in any part of the world. It should be noted
that the new brides are addressed first: "These words I speak to you,
maidens and new husbands, and hope you bear them in your minds carefully.
..always live according to the principles of good mind and love, try to
surpass each other in truth and righteousness so that you reap the reward of
joy and happiness. strive to avoid the lures of this material life and stop
the progress of hypocrisy and deceit. ..do bear in mind the wealth and joy
that are acquired through the wrong deeds, which ultimately result in
woefulness. Disassociate yourselves from temptation and untruth at once, as
wrong ends in grief and bad reputation. It destroys happiness for the
wrongful, it defiles truth and with that, one destroys spiritual life. But
the reward of this fellowship shall be yours as long as you, the young
couples remain in weal and woe with love and fidelity in matrimony. If you
abandon the fellowship, then the last word uttered is woe. The wrongful and
wicked ones eventually fail and will be derided by the people."
At last
Zarathushtra's message of peace is heard through the dark ages of history:
Once again women are mentioned first: "May women and men by the leadership
of just and righteous leaders enjoy peace and well-being. May hypocrisy and
deceit be vanished and may the Great Wise Lord come to us. The greatest are
those who restrain violence and bloodshed. May killing and wounding be
prevented, tribulation and hardship be ended and the righteous meek and poor
enjoy a better life in the chosen dominion." This indicates establishment of
the universal fellowship that at the end (Yasna 54/1 ) is rewarded to the
virtuous men and women. "May the desired fellowship come for the support of
men and women and for the support of good mind, so that the conscience of
every person earns the reward of righteousness, a wish regarded by the Wise
God."
As noted, if
one is looking for a period of history to demonstrate the perfect equality
of woman and man and exaltation of human dignity, he should refer to the
early Avestan era. The fundamental reason for women's status at this era is
the teachings of Zarathushtra. Application of the attributes as Nmano Pathni
or "Lady of the House" and Graha Pathni "Leader of the House" to women in
the Avesta signifies the degree of respect and their true standing in the
Avestan society. Women before and after their wedding enjoyed complete
freedom. Zarathushtra in Yasna 30 addresses men and women and cautions them
against coercive acceptance and blindly following a doctrine. Regarding
married life, he advises his hearers not to deviate from the path of truth
and to avoid inappropriate pleasures, and to choose a spouse who stays with
good mind and righteousness. However, he leaves all free to decide by
recommending that they consult with their own wisdom and make their
decisions in serenity.
In this
glorious era not only were women equally responsible for the progress of
society, the propagation of religion, and the dissemination of knowledge and
science, but they also enjoyed the same standing in the area of social and
religious leadership. Thus their reward in this world, like that of men, is
universal fellowship, peace and serenity, and in the spiritual world,
eternal bliss that awaits once they have passed over the bridge of judgment.
After the
Avestan era, due to various factors such as contact with different nations,
intermingling of the Zarathushtrian religion with alien concepts, and
deviation from the original teachings, women's prominent standing in the
society diminished. The book of the Vendidad and other writings of the
Achaemenian and Sassanian eras show this decline. Even in this period,
despite all the deviations, many examples of women's rights and liberty
remain, due to the influence of the original teachings. These examples show,
to a certain degree, the continuity of the Avestan era in the
Zarathushtrian religion of later times. |
